2 Kings 2:1-2, 6-14

Pentecost +6 - Year C 

2 Kings 2:1-2, 6-14

Just awhile ago we heard that Elijah heard a silence. How would this story be different if Elijah had left in silence instead of in a whirlwind?

As it is, we might re-look at the silence story and understand that G*D was in the earthquake and storm. The problem was that Elijah was so stormy on the inside that the external storms couldn’t be seen in their fullness, only as an extension of himself. Here the “other” needed silence to be recognized.

Now, with Elijah and the reader prepared for silence, a whirlwind returns. What do you make of a G*D who doesn’t stick to one mode of interaction but is constantly tricking us (a little something picked up in a wrestle with Jacob?).

This now-you-see-it-now-you-don’t continues with Elisha. The narrator shows us a picture where Elijah is lifted away by a whirlwind, gyring him to heaven. Elisha got distracted by fiery chariots and horses and couldn’t take his eyes off of them to see the tornadic energy behind them, the whirlwind.

Of course if we have to make every part of the scriptures cohere we can simply state that there was a whirlwind of fiery chariots and horses rather than have the chariots and horses simply come between Elijah and Elisha as a veil of mystery at every time of death. We are always missing the whirlwind of spirit within another — our own is so blustery and distracting.

At any rate the mantle of Elijah has fallen from Elisha and all subsequent prophets and is awaiting your picking it up and striding through the boundaries of your life to join the continued work of prophecy — Love Prevails!

Luke 9:51-62

Pentecost +6 - Year C 

Luke 9:51-62

With a face set toward Jerusalem, there is no time for small talk.

Disciples, who have seen Jesus at work for awhile, suggest escalated retribution — ignore us and we won’t ignore you! Don’t argue, simply state what you know to be true. Hearers will know whether this is for them an affirmation or rebuke.

Easy membership vows still doesn’t make it. Don’t tell Jesus what you are planning on doing, simply do what you need to, and if that is following then get on with it, if it just a show of following, get real!

Convenient promises and excuses don’t cut it.There is no preparation possible, just get on with it!

This is a convenient mirror as the seasons change. Can you feel days increasing in length, decreasing in light? What about sap rising or lying fallow or bearing fruit or simply growing apace? Where are you now and how does this reading bring you up short to face down your temptations or pseudo-realities? There is no time here for subtleness or shaggy-dog story or doing a miracle for. There is only dealing with folks who have gotten too caught up with themselves being the measure of all things.

This passage has the potential to free us. It only needs one more example to make the point. That example of course comes from the reader’s life. What do you add as a fifth encounter with Jesus that exemplifies your particular struggle with integrity these days?

Galatians 3:23-29

Pentecost +5 - Year C 

Galatians 3:23-29

Our expectations act as law. They rein us in. Self-censorship is always alive and well. We are well bounded by expectations of others and of ourselves. This is a protective function that serves a purpose—for awhile.

At some point an amazing grace of no longer needing the authority of law or custom, but taking authority beyond either becomes possible. This is where there are no laws against the amount of joy one can have or degree of patience one can demonstrate. There is no constraint regarding kindness or who can be welcomed. Some call this faith, some a gift of one religious leader or another, and some simply being human. By whatever name, to come to an experience where a new invitation to health is hearable is like a drink of cool, clean water to a parched life.

One way to follow the biblical storyline is to note experience after experience where expectations fail, where law fails. This is sort of a “Who’d a-thunk it!” approach to spirituality. When the unexpected happens and we are attentive enough to note it, a new person is set loose, a new people is released. To this day we are using categories to divide, not just to describe: My religious/spirit group and every other, those enslaved by systems and those benefiting from any given economic structure, those of one sexual orientation and those of any of the others. Discrimination abounds. This list is infinitely extendable to residents and aliens, one generation and all others, my privilege and your privileges, and on and on. New separations are continually cropping up.

Just as mono-culturing is dangerous for agriculture, mono-culturing is harmful to community. Sameness leads to weakness, blindness, and falling off a cliff. All manner of seeds and gifts are needed to be able to flourish. If you only belong here, you don’t belong anywhere. If you belong everywhere, you definitely belong here.

Psalms 42 & 43

Pentecost +5 - Year C 

Psalm 42

Psalm 43

A place of refuge is a blessing. Finally breathing can slow, hearts can return to rhythm, adrenaline return to normal. Our fight or flight trap can be unsprung.

Can we remember glad tiding?

Can we anticipate thanks renewed?

Longing, thirsting, crying are night time activities. In the dark, creativity stirs. And it is evening. Come the dawn and noonday a new creation is formed. And it is good. In the cool of the day we reflect. Thank goodness we came as far as we did. There is still so far to go. And we are ready to wrestle a new day from the confusion of many a mile to go by a path less traveled.

A place of refuge to save us from ourselves, where our demons can depart, our enemies be resisted. Yes, a place of refuge is precious, too precious to remain long for there is life to be lived. So notice, even in the midst of running, that altar, right there, that you couldn’t see a moment ago. Was it always there? Probably not. For this moment it is. Our place of refuge was with us before we got there. Why are you cast down, disquieted? Oh, right! Well, anyway, remember . . . anticipate, all manner of things shall be well.

1 Kings 19:1-4, (5-7), 8-15a

Pentecost +5 - Year C 

1 Kings 19:1-4, (5-7), 8-15a

At some point fear surfaces. We can manage it while ecstatic or purposeful, but eventually it must be dealt with. The reality of threat finally gets through whether internally from our own body or a returning consequence from a previous external action.

We sometimes flee for our lives. This can be deeper into belief or farther away (from junk food or retaliator).

Fortunately exhaustion sets in when our scare runs its first course. We recognize we are powerless over the threat. Now we begin the journey back to ourselves in the midst of a larger community. At first we don’t know the resources available to us to nourish us, we simply find ourselves fed. Talk about regression and needing to learn again to trust!

Eventually we can sort out the bright and shiny distractions and listen to a “deep heart’s core”. From listening we return to work, but a more connected work that does not simply destruct, but builds—new leader, new compatriots, new energy, new hope.

Try overlaying your life’s journey on this pericope and see where the correspondences come. It won’t be one-for-one, but it may give a helpful clue to what's next.

Luke 8:26-39

Pentecost +5 - Year C 

Luke 8:26-39

Boundary-breaking folks are found in our own house and on the other side of nowhere. They come with blessings and challenges. There is no escaping a choice in how to respond. A challenge in Pentecost goes back to its ecstatic beginning — experiencing a compulsion to speak of wonder beyond our ordinary way of interacting — in wonder we are bound together; in ordinary time we fight over everything, no matter how small.

How do we say, “You’re welcome, carry on” or “Rise” or “Come out”?

When the wonder of another finally surfaces, we act, bidden or unbidden, to affirm, to bless, to heal. In our choice to further wonder, we are set apart and lost to many afraid to wonder and more than willing to send us away. We are also set apart and find ever more opportunities to take an initial Pentecostal word of “wonder” and to extend it as an invitation for others to do the same. 

Compare Acts 2:11, “...in our own languages we hear them speaking about God’s deeds of power”, and Luke 8:39, “Return to your home, and declare how much God has done for you.” Here is impetus and continuation of wonder. Imagine where next it will surface in both the pericopes of Pentecost and the situations of your setting.

Galatians 2:15-21

Pentecost +4 - Year C 

Galatians 2:15-21

Prelude to this passage — verses 11-14 — is good old hypocrisy. It remains alive and well as there remains much fear on which it is based. It is still important to both oppose it in others and have it opposed in one’s self.

“Live by the law, die by the law” is still a rallying cry from those on the margin who most quickly feel the force of law, absent any grace. Eventually even the most callous begin to recognize there is an evolution going on that is leaving them behind. When finally extinction of privilege is recognized by the privileged, it is usually too late to do anything but hunker down, plug your ears, and la-la-la-la-la.

So how do you image Christ? Lawyer or Teacher? Sovereign or Partner? Enforcer or Friend? Binder or Beloved?

Your choice will determine your ability to notice hypocrisy and not buy into it. Depending on your choice it will be harder or easier to reduce hypocrisy in your own life. Blessings on choosing to be included and to include.

Psalm 5:1-8

Pentecost +4 - Year C 

Psalm 5:1-8

Knowing ourselves as well as we do, is our praise a joyful expression of the moment or a calculated technique to get something (albeit, later than sooner)?

One way or another, we are still asking an old, old question: “What do I need to do to escape the wrath to come?” We are asking to be led because of our enemies.

What is a better question to ask in this day? What is a better motivation for asking?

These are serious questions as I hold a lamp up to see, a la Diogenes the Cynic, if I can find a person asking a pertinent question.

1 Kings 21:1-10, (11-14), 15-21

Pentecost +4 - Year C

1 Kings 21:1-10, (11-14), 15-21

“Sinner” is a temporal categorization. At different times, sin is differently defined. Regardless of a current definition of sinner, sin is usually defined as an act of commission. When sins of omission around a current definition are also considered, we all end up on a sin continuum.

So it is here, Naboth claimed his own identity and Ahab claimed control over Naboth’s identity. In today’s rapidly changing definition of a current sin of sexual orientation, those who play the scripture card to claim those attracted to others of their same sex are automatically sinners are here represented by Ahab. Those who claim their inheritance of sexual identity are in Naboth’s role.

Naboth speaks for women in a patriarchal system, for African slaves brought to the Americas and elsewhere, Native peoples anywhere, or any group dismissed by the powers that be, “I will not give over my identity.”

The powers that be who do not allow people a place at a table of community or decision—making will eventually hear, “You have sown the seed of your own destruction”.

If you have privilege within a power system, no matter how small it may seem to you, and you remain silent, you are complicit in every form of Ahab against Naboth. Divest from the perk of silence. Speak your support of “Naboth” to your current “Ahab”. Do not continue allowing the power of some to define the sin of others.

Luke 7:36-8:3

Pentecost +4 - Year C

Luke 7:36-8:3

"She is a sinner!", comes the complaint as though she were somehow or other not one of us.

The image of a contorted woman — standing behind and yet twisting around the one in front to cry on their feet — is nothing like the contortions necessary to dismiss another for not being a one-to-one correspondence of myself.

Into this contorted scene Jesus brings a question. This question is not to further confuse things, but to straighten out that which is so twisted upon itself that life is denied. Of course the question depended upon the responder having projected themselves into the outline of the story. If they had a large debt cancelled they would be more grateful than if a smaller debt had been taken from them. Having identified themselves with money, they could respond in no other way. There wasn't time for them to note that having a great resources they could handle paying a large debt and so being forgiven or not is a relatively little thing. They couldn't imagine that they were so poor that a large debt was unimaginable and so the forgiveness of their smallest debt would be a big deal.

In falling into the trap of projection the judgers found the screen of themselves turned into a mirror. Bottom line became, "She is forgiven!" And disciples who happened to be female increased in number. And so it has ever been — judged and exiled sinners turn out to be included and forgiven disciples who will support and travel to invite other transformations.

Settled faith needs projection and passive aggression to cover and deny any growing edge that would reveal we are still on a journey.

Galatians 1:11-24

Pentecost +3 - Year C

Galatians 1:11-24

Good news can come from beyond our currently accepted and approved set of cultural/religious norms. In fact it has to, unless one is foolish enough to claim that we have finally made it to the best of all possible worlds.

A revelation of Jesus Christ to a zealous Pharisee such as Saul shifts accumulated details around so a basic structure can again be seen. In this case a posthumous revelation that a pronounced heretic was actually a prophet whose voice needed to be reanimated.

G*D’s creation covenant and its renewal is for everyone, period. Where once it was with individuals and their descendants who became a people, it now needs to return from a focus on the group to the individual as a prophetic sign. A hyper-chosen-people needs to put down its exclusive claim to remain among the chosen (well, alongside all creatures great and small).

This was not an easy shift to make. Paul makes it sound as if it were a three-year confirmation of revelation. This otherwise undocumented journey follows the arc of Elijah and brings Paul back to a multitude of other’s when he was off playing lone-wolf.

So where are you participating in living out a revelation beyond current communal or religious practice? May it bless you and all.

Psalm 146

Pentecost +3 - Year C

Psalm 146

Undifferentiated trust is a place of miracles.

In usual life we limit what can be trusted. Is it health, a significant other, a certain amount of resources, our own perceptions?

As Jacob found out—here is nothing in particular that can be trusted. As a competitive trickster (by nature and nurture) Jacob proved untrustworthy to his immediate family. In the extended family he was tricked. Even G*D wouldn’t stand still, but wrestled him. He didn’t so much prevail as persevere.

The mystery of a grounded G*D with a background of an escalator of angels or Jacob entering “nothing” across the river from his brother who was also evidently wrestling with self and G*D, leads to a trust in life that is larger than trusting self, others, or even cosmic justice. “Praise” in this Psalm might be an alternate spelling for “persevere”. Try it, see how this might allow a clearer vision than our too easy take that praise is hip-hip-hurrah.
 

1 Kings 17:1-16, (17-24)

Pentecost +3 - Year C

1 Kings 17:1-16, (17-24)

In a culture of hospitality, how did G*D “command” or “instruct” or “designate” a widow to feed Elijah?

Would that signs would be as straight-forward as a first encounter. There in the entrance to a city, two people meet.

Note the care with which the unnamed widow prepares a last meal. A little flour, a little oil, are prepared as best she can in what would be expected to be a weakened condition. Setting a good table is as valuable as welcoming others to share what is available.

This ability to notice and play out a scene is something we are still in need of. To note details such as childless widow or making a feast out of little continue to remind us that that which seems so empty, is not. Loss is not just the emptiness of necessity, though it may sometimes be, but it is also an opening to see the freedom and possibilities that have grown through cement since the last time we looked. In the midst of despair, there is a trust and hope that sits zazen.
 

Luke 7:11-17

Pentecost +3 - Year C

Luke 7:11-17

Prophets see life where others see no life. Sometimes a lack of vision is some form of complicity with the status quo and all the privilege and entitlement that carries with it. Sometimes it is not having a sufficient lens through which to see new shoots poking their heads out of a drought.

Prophets do more than see and point. They are engaged with that which is beyond the boundaries of the current community. Here the disciples and large crowd were all looking for what they could get from Jesus. Jesus, prophet that he was, looked both at and beyond them.

Unfortunately, disciples and crowds often have a wrong take-away from a prophetic moment. They get all excited about Jesus, rather than for the mother whose hope for livelihood has been restored to her. They might have had their eyes opened to the standard difficulties of widows and children in their community/culture.

Where was the larger question from this localized situation? Did the Bible get it right that every laud and honor is to go to Jesus, with no learning about paticipating in his Way?

News about Jesus spread. His prophetic vision and actions went unheeded. From this time and distance, we might put this story back together in a new and more helpful way (do note this story is a wooden reprise of Elijah/Elisha resuscitations, but doesn’t help the gathered disciples and crowd grow past adulation of Jesus and continued dereliction of their covenantal duty to love their Neighb*r).
 

Words

Pentecost +2 - Year C

when finished with words
there are yet
deeds to be done
lives to be engaged

would that words
were all there was to do
intended lingua franca
has fogged movement

at some point words
fail to get what we want
and we are left with intention
incarnate in going for help

yet a word remains
let there be
and we do
and it is enough

this being word
called relationship
offers hope
and consolation

whether a word
goes forth or not
we are always
homeward bound
 

Galatians 1:1-12

Pentecost +2 - Year C

Galatians 1:1-12

What is a source of good news for you? Is it what you received from parents, family, society, mentor? What is the role of listening to the music of the spheres when there is so much cacophony from on all the various projections placed on to you? Are we locked into whatever translation of a mystical experience someone else had? What about our own?

This tension between self and culture or future and tradition has been resolved quite differently over time. Sometimes extremely in favor of the individual and sometimes at the other extreme of community. By this time we are hopefully better able to claim an interrelationship between what it is that we have experienced and what a tradition has passed on to us. The interplay is one venue of life.

Because Paul came up with phrasing his experience in terms of Jesus giving himself up, are we limited to that or might we hear other voices talking about Jesus coming to himself and claiming his belovedness, no matter what the consequences might be? Is he or is he not a forerunner in claiming salvation wholeness regardless of how folks would call down damnation against him (it does devolve from our image of heaven, does it not?).

Blessings to you who can see beyond your dependence and limited expression of a larger experience. May you find yourself alongside Jesus and so many others, rather than under them. Head up. Look around. You are welcome to be you and to enjoy the your gifts as well as those of others.

Psalm 96

Pentecost +2 - Year C

Psalm 96

Your god is an Idol. My GOD is heavenly.

Just how glory gets to be this judgmental is one of the mysteries of the human heart.

Can we adequately "praise" our GOD if we are not open to those who, for whatever reason, are gazing in a different direction? If praise is self-bounded, it is praise or pandering?

Blessings on your engagement with creation (including those who might be considered to be enemies - mosquitoes as well as singing trees).

1 Kings 18:20-21, (22-29), 30-39

Pentecost +2 - Year C

1 Kings 18:20-21, (22-29), 30-39

This is a very dramatic use of fire. It consumes everything, including its usual counterpoint of water. There is no rainbow promise here, only power.

It is always interesting to see what it is that people will give credence to. “Let’s have a battle with, Fire! That will keep our attention and focus on end results. This will be an easy one to judge, no gray areas here—it burns or it doesn’t. And best of all, winner takes all.”

Here religion is a contact sport. My fire means your death.

It is possible to have religion be a relational gift. My fire means our new friendship through mutual wonder.

Key is whether we attend to the multi-valency of life. Fire is scary; fire is helpful. Are you scared enough to use it proactively against someone else? Are you helpful enough to use it to provide a community feast?

Finally a question, what else might Elijah have set as a test? Of course it would have to be something that the followers of Baal would see as legitimate. Would providing a feast for Jezebel’s birthday have done it? How about taming a pack of wolves and teaching them to herd sheep? It might be that, practically speaking, fire was the best of poor options. It might also be that it wasn’t. It is re-thinking and re-imagining past events that put us in a better position to see how else we might play out our next similar occasion.

Luke 7:1-10

Pentecost +2 - Year C

Luke 7:1-10

Everyone speaks out of their own experience. Here a soldier speaks about chain-of-command. This is important in a military and military personnel. Preparation for fighting and fighting require loss of self into some larger whole promised to be wiser than any individual part. Given such famous lines as, “Half a league, half a league, onward”, and “We had to destroy the village to save it”, the promise falls apart and leaves only loss and a revenge-seeded next war.

Speaking out of one’s own experience can be a source of transformation of current faith to a next faith (no, faith is not universal or eternal — like habit, it is a tool we employ that is sometimes helpful and also carries a likely potential to block us from better responses). This is a source of the Pentecostal experience of speaking with folks who don’t have the same language, same experience, as we do. We don’t debate differing experiences, we affirm our own and affirm others. This affirmation opens doors for both to grow. Of course, not everyone will go through an open door just because it is open.

Take away: listen for what people already know and value. This is a way to suggest a resolution for a current blockage into greater wonder. Ask a teacher to write a lesson plan for resolving their dilemma, ask a plumber to design a more effective water flow to relieve their blockage, ask a scientist to design an experiment on themselves or their lab regarding the human dynamics involved in physical reality, ask anyone to use their current faith system as a lens to more closely view their currently unresolvable issue. The out is probably in plain sight, just unattended to.

[Do note that this scripture portion does not indicate that Jesus did a distanced healing. Jesus simply spoke of a soldier’s faith being large. It is our own need for congruence that has us jump to a conclusion that the return to health of the soldier’s slave was Jesus’ doing. An artificial chapter break gets in our way here. This is a conclusion to a story coming out of a complaint of Jesus, “If you are going to call me “Teacher”, why don’t you practice what I teach” and his own subsequent story of building a house on a firm foundation. Jesus is frustrated enough to be envious of a chain-of-command. I would have a section break begin with 6:12 and end with 7:17 so John’s disciples could report on Jesus’ organization, teaching, and engagement with a challenge to current limits that would circle back to 6:11 to again raise a question of what to do with Jesus—a question from at-large religious leaders, imprisoned prophets, and ourselves.]
 

Glory

Pentecost 1 - Year C

food
glorious food
fast
glorious wisdom
feast
glorious experience
 

Romans 5:1-5

Pentecost +1 - Year C

Romans 5:1-5

Character, coming to know who we are, is a doorway to hope. This hope frees us from the usual constraints that would keep us from turning tomorrow into today. At its best, suffering strips away the patina of the past to reveal that it is no place to stop for long. This long-armed past snakes its tentacles into the present and claims that what now is is the culmination of all that has been and is just fine the way it is. The suffering caused by this limitation finally acts as a refiner's fire and we can see that its power is nothing as compared to following Prometheus and capturing tomorrow's gift for present purposes. A liver versus fire, now hope can be more clearly seen, character revealed.

Whether in a broad and pleasant place or having lost all in a tornado — character shines through; hope does not disappoint; love remains possible. There is no qualifier for these, no "let us". There is only a deep and abiding peace when we honor the past by leaving it behind in anticipation of "the best is yet to come".

Psalm 8

Pentecost +1 - Year C

Psalm 8

Glory is found above and below any given point. Whether you measure from the heavens above, the earth around and about, or the depths of the sea/sheol—glory abounds.

This omni-perspective loosens our two eyes to let yet a third eye gaze thither and yon. Whatever is gazed upon is honored and glory shines back.

Whatever Pentecost has come to mean, there is everywhere evidence of background glory. In the midst of locked rooms, on the Serengeti Plain, circling Mars, exploring the Mariana Trench, or where you are, eyes that can see, see glory.

In the movie Up! the dog, Dug, is easily distracted by "Squirrel!" May you be easily distracted by, "Glory!"

Proverbs 8:1-4, 22-31

Pentecost +1 - Year C

Proverbs 8:1-4, 22-31

The depth of wisdom is from ancient of days. Actually from before any days, metaphoric or literal. Before even the chaos of the deep had any depth, wisdom was.

There is no need for wisdom to make a scene to get recognized. Wisdom is simply present. When we cover up its presence with our busyness or canon law, wisdom is still present. There could even be an equation set up that would equate wisdom with prevenient grace.

When we finally listen, it is as if wisdom has uttered a special call, just to us, but it was there all along and available to others as well. This sets up another equation of wisdom with humility.

In the end, the wisdom of wisdom is to always be up-to-date. A prior wisdom can be built upon and it may even be built into a different manifestation of wisdom that is most surprising.

John 16:12-15

Pentecost +1 - Year C

John 16:12-15

Here we are. We have much knowledge accumulated over time. We don't yet know how to bring it to fruition.

We take a few factoids and begin to construct a leaning tower of truth that will topple if a different piece of information should land on it. Not being able to bear not having our creed, we prop-up and prop-up our tower to withstand any discordant data.

While our nature would say it has ever been thus, a nurturing spirit reminds us that this is not the end — there is more to come. We will see, like in playing with a Rubik's cube, we need to move pieces out of position in order for them to come back into position with new neighbors. Our carefully crafted tower of truth has a helpful piece or two, but it needs to be taken out of our formulation to be placed by a neighbor's helpful pieces to move us closer to what might yet be.

Build the best you can, now. At the same time, be ready to salvage only a part to carry forth into a new context. To aid us in this, rephrase: "We still have many things to learn. This is hard to bear. May a spirit of truth gently remind us of our current limits and boldly beckon us to see a larger picture — so we can have the joy of introducing past and present to one another on a blind date in our presence and present.
 

image of G*D images G*D

Pentecost - Year C

image of G*D
desiring
to live
up
to image

remembers G*D
imaging
all
within
G*D

in G*D
hovering
deep
down
dark

before G*D
beckoned
sister light
brother dark
together

within G*D
recognizing
G*D
day by day
so far

living G*D
reveals
next days
calling forth
new wonder

G*D's image
provokes
new creation
within G*D
between all

Romans 8:14-17

Pentecost - Year C

Romans 8:14-17

Again and again it must be asked, "Who is not a child of G*D?" because, again and again, for one reason and then another, we keep dividing ourselves by subtracting one one Child of G*D after another from the whole of creation.

We can be very rational and persuasive in determining discriminatory criteria. Whether by a single characteristic or through a more sophisticated multivalent set of characteristics we formalize our areas of uncomfortableness and fear by projecting them on to someone else. This dynamic seem to arise with no second thoughts while it takes a number of intentional thoughts to begin to counteract them and include back in what was never really excluded.

Discrimination is reverse idolatry — it constrains an expansive love. Where run-of-the-mill idolatry simply covers up G*D through addition of an easier to deal with overlay, discrimination audaciously refutes G*D's basic intention to create multiple images, each legitimately whole.

Pentecost is yet another nonviolent civil and spirit rights movement. It is hard to battle when we are telling the best we know and, through the witness of others, hearing additional bests with wonder and thanksgiving.

Psalm 104:24-34, 35b

Pentecost - Year C

Psalm 104:24-34, 35b

What does "bless the lord" mean when everything depends on the whim of said lord?

The psalmist is not accepting of a lord, in season or out. There is a plea that the psalmist's action will be pleasing, that the psalmist will have an edge. Blessing here is contextually restrained by a desire to have "sinners" get their comeuppance and for the psalmist to have access to all the perks - to get fed.

To push this psalm into a later experience of Pentecost is not particularly helpful, other than filling a liturgical slot.

A human desire for uniqueness and excitement can lead to limiting Pentecost to the visible movement of spirit. Pentecost is also the assembling and/or waiting, whether the spirit is anticipated or given up on. It is not particularly Pentecostal to not be willing to wait together while out of season. Death and resurrection are all around — waiting for power to be revealed and shared is not. We seem to be enamored of the heightened times of crosses and empty tombs, less so of ordinary processes such as waiting together.
 

Acts 2:1-21

Pentecost - Year C

Acts 2:1-21

Pentecost is an artificial way to gather. Any excuse could work. Gathering is critical to the presence of new life.

An individual can gather their various identities together through bodywork, counseling, spiritual disciplines, or just being open in nature (and these only scratch the surface of possibilities). When gathered, new life (creation/resurrection) becomes an option (reducing the ways in which one part can subvert another).

Any size group, from a pair to the world, can gather their various identities together and find an opportunity for not only a new vision, but a new practicality of policy and practice. Again, any opportunity will do. While the odds are it will be in the face of a common crisis, it may also be some idea(l) to avoid repeating a recent difficulty.

Those gathered become kindling for refining the current dross and extending light into the dim recesses of tomorrow with the effect of seeing further and beginning to act now as we see it is possible to act then (bringing heaven to earth, so to speak, bringing health to disease).

In and of itself, gathering is but background for possibility. Here silos of experience engage one another and an "Aha!" arises out of previously set apart aspects of a larger whole. In learning to speak another's experience/language there is set in motion a new culture leading to new common governance and nurturing of commonalities (new wine) rather than differences (old wineskins).

From the outside this is out-of-control behavior - drunkenness or new love. From the inside this is engagement with prophetic wisdom - imperative and consuming.

And then we are back into our various venues of experience and begin schism-ing ourselves, unable to gather based on being consumed by our variant imperatives. We grudgingly await a next inevitably needed gathering, a new creation from dark water and lightning word. The next one won't be called Pentecost, as neither G*D nor Neighbor nor Self seem to grow through repetition of past or present.

Ready - or not - gather. Who knows, this may be a "Day" where we could only have expected a "day".

John 14:8-17, (25-27)

Pentecost - Year C 

John 14:8-17, (25-27)

“Show us!”

The universal cry of freshmen trying to delay a test.

“Just show your work.”

The universal instruction of teachers of freshmen.

“No, you’re the teacher. Show us again and you’ll improve your required test scores.”

“Nope. Keep at it, you’ll get it.”

“Wait! Wha...?”

“Be not troubled”, said Jesus with a wink at all the meanings therein and to come.

[end scene]

on our own behalf

Easter 5 - Year C 

I’m on my way

to a promised land

already available

right here

and now

the journey knows

a secret lurking

in every heart

less difference

more similarity

but shortcuts

oh those shortcuts

play false with progress

distracting hearts

disheveling minds

lead to detours

there are no shortcuts

to trusting others

its done

or delayed

no destination

can be beamed

only walked 

as seed

as fruit

all destinations

grow from

where we are

come grow

grow together

Revelation 22:12-14, 16-17, 20-21

Easter 7 - Year C 

Revelation 22:12-14, 16-17, 20-21

In the end mercy trumps judgment.

Do note the elided verses. They are overtly judgmental and make no bones that life is a quid pro quo game and some arbitrary end position will trump anything else along the way. So, you want a reward . . . sit up and beg.

What a refreshingly open image is the washing of robes. Imagine washing your robe so often (because it has gotten dirty so often) that eventually you have washed it away. Then it is we look up to find a tree of life right before our eyes.

This sort of robe washing, of washing away what Richard Rohr calls “False Self” to reveal a “True Self”. Isn’t this a return to Eden again, this time with eyes open. This washing away is resurrectional. If all this time between leaving Eden and now is some Eighth Day when G*D said, “Let us learn to live together in your context”, imagine, further, what must Day Nine be like — like resurrection? Like finally tasting of the Tree of Life long since thought lost forever, but oh so “to umami and beyond”!

Psalm 97

Easter 7 - Year C 

Psalm 97

Jesus’ prayer is fairly localized—bless these and those in their image. Paul’s actions are localized for his own benefit. The Psalmist continues this with a focus on those who authorize a high and exalted god as the one, true god.

If we are dealing with resurrection, wherein these limitations?

Well, it has been seven weeks since we had an anniversary of a resurrection. That’s twice as long as it usually takes to institute a new habit, a new way of experiencing the world. It wouldn’t be unusual for some forgetting to be happening around the edges. Resurrection opens us to life, and these limitations close us.

If we remember resurrection we may yet participate in it, not just tout it. Here’s a paragraph from Richard Rohr’s new book, “Immortal Diamond: The Search for Our True Self” that might trigger some alternatives for you.

No matter what your definition, we all want resurrection in some form. And I do believe “the raising up of Jesus” (which is the correct theological way to say it because it was a relational meaning between Jesus and God, and not a self-generated “I can do this”) is still a potent, focused, and compelling statement about what God is still and forever doing with the universe and with humanity. Science strongly confirms this statement today—more than ever before—but with different metaphors and symbols, like condensation, evaporation, hibernation, sublimation, the four seasons, the life cycles of everything from salmon to galaxies, and even the constant death and birth of stars from the exact same stardust. God appears to be resurrecting everything all the time. It is nothing to “believe in” as much as it is something to observe and be taught by.

Acts 16:16-34

Easter 7 - Year C 

Acts 16:16-34

Isn’t it amazing how we are able to separate our revelation from someone else’s fortune-telling? In this particular the “fortune-teller” was saying the same thing as our "revelator". Even so, there seems to be a push to have only an authorized speaker get credit. This same putsch shows up later in church history with attempts to equate the morality of an eucharistic celebrant with the sacrament itself. Does Communion have value, regardless of the officiant? And all along the way there were pushes against one identity group or another and their ability to carry an authorized word.

It would seem that Paul was upset at not having the only word about salvation. In muzzling his perceived opponent's similar message, he escalated things to the point of getting thrown in the local hoosegow.

Of course all things work for some and Paul comes off smelling like a rose. One slave girl put in danger and one jailer and family baptized. I’m sure there is an equation somewhere that sees this as normal cost/benefit spirituality, but so far it has eluded me. Hints?

If this is Easter season and we are still looking for death and resurrection models, here a girl dies that a jailer can come to Jesus. Not quite your standard model. Where else have we modified resurrection to justify our privilege?

John 17:20-26

Easter 7 - Year C 

John 17:20-26

Here is a major division point, like unto a glass half full/empty.

Do we act in relation to those now present? Do we act in relation to those beyond our present limits?

Ideally we could say, “Both”. However, we usually find ourselves constrained by the limits of others or reap the consequence of their limits as we reach beyond. It takes a fair amount of energy to be able to honor those with smaller limits while urging larger ones.

This issue of oneness often gets derailed by the those not yet ready for the consequence of losing the little they have when others are deeply considered. If you need another example of smaller limits doing their utmost to control everyone else — read about how there will be yet one more trial in United Methodism over the false teaching that “homosexuality” is incompatible with Christian teaching.

You may want to meditate on this image as you steadily stand for a human connection with G*D.

Acts 16:9-15

Easter 6 - Year C 

Acts 16:9-15

A call for help is helped by dreams. Awake the world is too much with us, night and noon, and our habits cut to a whisper any call to risk what we have and who we have come to know ourselves to be.

In a dream a call is just a call. It stands on its own. Oh, we can still dismiss it simply by not recognizing dreams, but a dream call cuts across our usual defenses.

What we don’t know is whether previous dreams had set Paul up for this one, if this was simply the call that finally got through. Whether unique or a series of dreams, appreciate the delicious bait and switch of an anonymous man calling Paul and a the result of his visit recruiting a very certain woman—Lydia.

We get so caught up in habits that we can’t hear need, our own or others. When something does make it through we usually expect it to go the way we first heard it or our fantasy about the great work we will do. These traps don’t let reality build on the dream seed.

Dreams can’t be trusted, but that is not what dreams are for. Rejoice, your dreams are simply freeing you to live where you would never have thought life possible—they are stimuli to resurrection (yours and others). In your own backyard or half-way around the world—listen to a dream that calls you to garden or to go and be present in Saudi Arabia. To show up in Macedonia is no more or less marvelous than disappearing into a grave or appearing in a locked room or following your dream.

John 14:23-29

Easter 6 - Year C 

John 14:23-29

Those who love me will be connected with me. Those whom I love (G*D/Neighb*r/Y’all/“Them”) I connect with. In all of this we hear more than words. We see more than hope delayed. We sense a Presence that aids our connection and we find ourselves at rest with one another, even in the midst of a next death and on-going sifting and winnowing of what we test and find real.

This Presence is all too easy to call Holy. When doing so we mask death and connection and are able to hide a fear-starter next within our sourdough. We hear of and desire peace, all the while still fearful.

If we were at peace, goings and comings would be a source of rejoicing. If we rejoiced in a larger view, peace would be right there. These polarities wind back and forth between one another—rejoice/peace/rejoice/peace.... Or, since we know not of chickens and eggs—peace/rejoice/peace/rejoice....

This we know before we know it. It is deeply remembered even if deeply buried. Come let us remember together that we might live forward.

casting love

Easter 5 - Year C 

cast your bread upon the water

cast it into Judas

it will return to you seven-fold

or thirty

and it was night

after so much light

in this darkness - glory

in glory so much dark energy

with such pairings

we could go on forever

such time we do not have

but in little time

the only thing left to do

is love one another

Revelation 21:1-6

Easter 5 - Year C 

Revelation 21:1-6

Can you imagine Judas affirming this passage as he is on his way to earn his 30 pieces of silver? Isn’t it almost necessary for him to be doing so. Seeing a new heaven and a new earth leads us to deeds beyond ourselves, both honorable and dishonorable, life giving and life taking.

Can you hear echoes of Peter’s transformative vision?

If we could bring heaven to earth, wouldn’t we do whatever it took to do so? Of course. A vision of G*D among us, instead of at some distant remove, is motivational in the extreme. It is the source of X-Theology (no, not the Greek chi beginning Christ, but the contemporary eXtreme)

This is a source of any number of extreme theologies.

See, G*D is making all things new. I just need to do this one necessary, trustworthy and true deed and it is done! How refreshed I will be after attending to this now X-cusable deed.

Judas wasn’t seen as a betrayer in his moment of leaving. Peter was seen as a betrayer by the Christian Circumcision Party. Later these perceptions of the moment were reversed. For the moment pretend you are a new you in a new environment. What would you be doing? Well, go ahead—it’s true.

Psalm 148

Easter 5 - Year C 

Psalm 148

The mysterious “us” and “our image” from Genesis 1:26 is called to honor one who acted.

Subsequent or contemporaneous angels are called to attention as an honor guard.

All the various fiddly bits bring their own honor through being what they are.

Yes, even the monsters and storms offer their honor by being who they are created to be.

Those in power and those out of power are ultimately going to have to serve someone and honor that which beyond themselves.

The next time you are called to praise something, try honor instead and see if that brings a better taste to your mouth. Find the necessary action and join in. Honor is due those who participate, regardless of the outcome.

Honor, instead of praise, opens us to relationship, transformation, and new insight. Praise, instead of honor, separates life from life, wears thin, and traps us in the past—praise for the future just doesn’t substitute for hope for the unseen.

Acts 11:1-18

Easter 5 - Year C 

Acts 11:1-18

With Judas gone and a new teaching to “Love one another” that will define followers of Jesus, that very inclusive new way became very exclusive. This command became the standard for the other teachings of where love is to be evident—Love G*D, Neighb*r, S*lf, En*mies.

A cult of community re-established itself. As a result Peter is questioned: “How dare you engage those who are not us? Explain yourself!”

Group self-preservation is a powerful thing. Peer pressure can get people to deny what they know to be true in any other setting. Religious groups are always in great danger of identifying what they do as “G*D’s will” and staying with that long past any time when it may have been applicable.

To break the enthrallment a really good story by an in-group person is needed. This is the value of allies of any outside group. Obviously such stories are not always heard. How long have allies of LGBT people been at it and still “marriage” is only on the horizon? How long will allies of controlling gun-violence need to tell stories? How long will allies of the environment need to speak before being heard over the monied lobbyists of profit-seeking, non-human corporations?

In this case Peter’s vision reconnected a divided universal love ethic in such a way as to elicit conversion. This was evidenced in his questioners moving from implied accusation to silence to thanksgiving. Tell your truth one more time.

Here is a continued telling of a larger vision by Sandra Steingraber. What say you to this larger vision? How would you reconnect a divided creation?

John 13:31-35

Easter 5 - Year C 

John 13:31-35

Clarity is generally a good thing. Conversion, forgiveness, and repentance, however, are not predictable. No matter how clear decisions appear to be. There needs to be room left for Judas to have a change of heart. Who knows what encounter he will have between leaving Jesus’ crew and arriving in a house of power to betray Jesus. Bet against new insight at your own peril.

I do wish it wasn’t reported that Jesus had/shared his “new” insight after Judas left. Having Judas among those who are to love one another would add a whole new dimension to this revelation. There is long history of disciples not entirely accurately representing their teacher in their dealing with their teacher, neighbors, or one another. If love doesn't incorporate differences, is it love?

Want to know you are dealing with Jesus’ disciples, see how they love their sisters and brothers with whom they have profound differences. Anything less than this is a fairytale that they live happily ever after without difficulties.

Does Judas fit within “love one another”? Or is “love your enemies” the only rubric left for Judas?

Revelation 7:9-17

Easter 4 - Year C 

Revelation 7:9-17

When an ordeal is over thanksgiving is in order. In fact, great thanks giving simply comes through, whether in order or not.

That which can wipe away our every tear is highly valued. Of course it is exactly this that often gets us into ordeals. Fascists and dictators of every stripe first appeal to being a source of great comfort — getting the trains to run on time or to overcome some great internal or external foe.

Wiping away every tear is a worthy value. The question is at what expense and for what purpose. If it is to control or for praise of the most powerful around, the value of comfort is diminished and needs to be replaced by rebellion.

What other responses are there to coming through terrible troubles? “Remember!”, is one. “Never again!”, is another. “We learned X or Y or Z and will structure that in to next decisions,” is yet a third. Do add your own fourth or fifth or tenth.

Imagine for a moment that Revelation were to return us to earth to rectify past errors and eras. What then would be the appropriate behaviors, something beyond 24/7 worship. Even in heaven, minds can stray after some time of continuous thanksgiving. If there is any humanity left in heaven it is hard to imagine this level of good-time lasting. At some point a mind will wander, an extraneous thought enter, admiration of that gorgeous set of wings will set off some greed-o-meter. If this is a next garden time, will there be time for an evening talk as well as an insatiable coveting of more and more thanks?

If Revelation is simply encouragement for folks in travail, what happens when onlookers of another time begin to claim the perks of ordeal survival without the ordeal? It turns into a pie-in-the-sky theory that removes us from the development of relationships with one another in order. We end up with only a relationship with whatever we name god. This becomes a control mechanism of a religious institution.

Watch out for a false future representing a false Messiah.

Psalm 23

Easter 4 - Year C 

Psalm 23

The function of a shepherd is important. Here is protection of wandering assets. Here is development of a herd and its health. Here is support for religious ceremonies and culinary delights.

Shepherds can also be metaphors and similes for care giving. Even to the point of great responsibility for souls.

Generally, however, the status of a shepherd is as if they were of no importance. They are overlooked, discounted, and dismissed. This is nearly an invisible vocation. In a city-based environment, it is not usually a vocation but a job of last resort, a step above begging.

It is a great comfort to be comforted. This is a psalm of comfort that could begin with a parent, a friend, a lover, piece of chocolate, scads of money or any number of other sources people have identified as a comfort to them.

As in so many other cases, this could be read in the plural as well as the singular.

     We are to care for one another, none need be in want.
     Resources are abundant and we willingly point one another to them.
     In the midst of the direst of circumstances, we are encouraged and encourage.
     All in all, we trust one another and find healthy ways to journey.
     Even in the presence of bombs, we resist fear.
     After all, you are with me and I am with you— what comfort!
     And so we feast and invite everyone, including family black sheep.
     We bless one another, deserved or not, for we have been blessed, deserved or not.
     We abound in relationships which are a source of abundance.
     This is tried and true, not fleeting.
     We welcome justice wrapped in mercy and dive into its depth.
     Together we build houses and transform them into homes.
     This village sustains.

This focus on Neighb*r reveals G*D’s presence even as G*D teaches hospitality of Neighb*r.

Acts 9:36-43

Easter 4 - Year C 

Acts 9:36-43

What is to be focused on here?

— Is it the resurrection of Tabitha? A reprise of a young girl being raised with words of “Talitha cum”?

— Is it the resurrection of Peter, still in his pre-expansive vision state, actually staying with an unclean tanner?

In this story, Simon the Tanner is practically a throw-away line. Living with someone who is perpetually designated as unclean for dealing with dead animals may have emboldened Peter to at least speak to a dead body, if not yet touch it.

Imagine a midrash on St. Simon the Tanner who so influenced St. Peter the Rocky. No, not St. Simon the Tanner of Coptic fame from the 10th century, but the not yet St. Simon the Tanner of Joppa in the 1st century. 

One commentator posits that Simon was host to the “first multi-ethnic conference in the history of the gospel.” That may be a bit much, but it points at an innate sense of hospitality. At any rate, would you or would you not vote to canonize little ol’ Simon, humble tanner and straight-man for Peter’s conversion/resurrection to inclusion?

Whichever way you vote, the role Tanner Simon played in Peter’s life and Jesus’ cause of being for everyone still needs playing in our world. Tag — you're it!

John 10:22-30

Easter 4 - Year C 

John 10:22-30

Who are you? 

“I yam what I yam,” says Popeye the Savior.

No. Who are you? What category do you fit in. What kind of Savior are you? 

“Just a humble saviorman who swabs decks and looks out for all the anointed, like Olive Oyl— silly misfit though she be— and orphaned Swee’peas.”

There is no category for a swabbing savior. A suffering one, yes; a swabbing one, no.

“Avast ye blutos, I yam what I yam and it’s all that I am.”

As long as you keep doing stuff we will continue to judge it. Oops, make that categorize it.

“You can toss me in the booby hatch, but I only have my actions to speak for me—you have heard my less than dulcet tone, haven’t you?”

No one wants to make you walk the plank, just tell us plainly how you keep doing the things you do.

“Well, there’s this spinach . . .”

Spinach, minach, talk sense or we’ll swab the deck with you.

“Ahoy there, a warning shot across my bow! We’ve been chewing the fat long enough. The wind is up and I’m running my course. Gangway! Fair Winds to you bilge rats! Remember what I’ve done! Oh, and try the spinach.”

Feed Tend Heal

Easter 3 - Year C 

questioning

another’s identity

is a never-ending game

your claim

of your experience

has no connecting spot with me

instead of

entertaining another angel

i can but counter-claim you’re wrong

there is little

that will free us

from our privilege

so tempting

so addictive

me and my and mine

past

relationships

mean nothing here

current

life-stories

are not convincing

dreams

of a new earth

run aground on my limits

miracles are needed here

three at least

and quickly

these miracles appear

in commonplace

partnerships

only be ready to see anew

to tend to feed to heal

everyone anyway

while unready to go there

here crops up

surprise

while surprised

we kindly say

welcome

and a miracle happens

in honoring your identity

my identity is firmly grounded

eyes are opened

hearts are extended

community is deepened

tu casa es mi casa

your cause is is not yours alone

there is enough to tenderly feed one another

abundant grace

how sweet the life

that joins me with you

Revelation 5:11-14

Easter 3 - Year C 

Revelation 5:11-14

Clarence Odbody, Angel Second Class, acted in anticipation of receiving his wings after 200 years of trying. His tending of George Bailey worked out well — it’s a wonderful life. So now Clarence is flitting around singing (probably off-key) “... glory and blessing!”

That is one story-line. It’s all about Jesus, Lamb First Class.

To hear Jesus tell it, he is the one who sings, “...glory and blessing!” to those who tend and feed. This means dealing honorably with the blind and healing them even if, when they can see again, they will then be able to target you for destruction. Those who presume the teaching function of the Holy Spirit in the lives of others hear Jesus singing, full voice, to both the current and the future teacher.

Just tend and nourish where you can. This is Easter personified — rolling some blockage back that a new way might be opened. Somewhere in your tending will come an awareness of the music of the spheres, an eternal hum, expressing thanks for your being kind regardless of your intentions or any other response you might receive.

Remember worship is a “workshop” for practicing tending and healing, not an end in itself.

Psalm 30

Easter 3 - Year C 

Psalm 30

Day by day it is evening; it is morning.

Day by day it is weeping; it is joy.

Day by day it is exile; it is ecstatic union.

Day by day it is remembering; it is dreaming.

Day by day it is created; it is creative.

Day by day; it is day-by-day.

Acts 9:1-6, (7-21)

Easter 3 - Year C 

Acts 9:1-6, (7-21)

Who are you?

Where are you?

What are you?

When? How?

I can hear you but not see you. This is darkness.

I can still hear you and now see you in those I persecute. This is light.

From Brian McLaren’s book, “Finding Our Way Again: The Return of the Ancient Practices” 

If you’ve lost your way to the desired destination, you’re in shallow trouble. But if in the process you’ve also lost the address you were supposed to visit, your trouble just got deep. If you don’t realize you’ve forgotten what your desired destination is, you’re in the bottomless pit the great Dane Soren Kierkegaard called the deepest level of despair—namely, to be in a hopeless situation but not realize it or feel bad about it.

A common destination is too often particularized. Individuals and homogenous groups have claimed exemption from having to rethink their understanding. It is everyone else who needs to come around. “If they don’t get my vision, ‘Off with their head!’”

May we continue to hear our name called and respond with behavior becoming a beloved.

John 21:1-19

Easter 3 - Year C 

John 21:1-19

Jesus started the whole Rahnerian recognition of an “anonymous Christian” as constituent of Easter. Mary didn’t recognize Jesus. Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples didn’t recognize Jesus. Paul didn’t recognize Jesus. I have not recognized Jesus in my dealings with folks who needed bread, shirt, or visit. How about you?

Easter and glory are so easy to miss through dismissal of their possibility.

We are now moving into a third week of Easter. How’s it going? Still looking around ready to catch a glimpse of Jesus. Here is a big hint about doing so — feeding and tending Neighb*rs. Confirm your blessedness through blessing Neighb*rs already beloved — recognized or not.

From a Question Authority

Easter 2 - Year C 

Link to Questions of Doubt and Faith

Explore God's Love

What is holiness?

Does God change? Is God of the book of Genesis the same God of today?

Will I be punished if I am angry at God because I feel miserable and alone?

If Jesus and God are the essence of love, why does the Bible so often threaten us with hell and damnation?

What is the significance of the cross and the crucifixion of Jesus?

Where is the kingdom of God?

Does God make mistakes?

Why does God let bad things happen in the world?

What is meant by the "grace" of God?

Where do I look to find God in this world of tragedy and pain?

Does God punish us for our sins?

How can God love us when we consistently fail to follow His word?

How can the God of judgment and punishment, as often portrayed in the Old Testament, be reconciled with the concept of a God of love?

What is the power of prayer?

What if God doesn't answer my prayers?

What if Christian teachings fill me with feelings of guilt and worthlessness?

Explore Your Faith

How are we to respond to acts of terrorism and the hatred expressed by self-proclaimed "enemies" of Christianity?

I read the Bible and try to follow what scripture tells me to do. Why aren't things working out better for me?

Why would a Christian object to posting the Ten Commandments in public places?

How can God help me when I'm in the midst of depression?

How could depression lead to a richer spiritual life?

Why not emphasize the afterlife as the best reason for becoming a Christian?

Is it necessary to be part of a religious community in order to fully experience a relationship with God?

Why not believe that the Bible is the literal word of God?

How can I know the truth about Christianity if I question the Bible's status as the literal Word of God?

How can I know when it is God who is speaking to me?

Isn't searching for the God within just an excuse for narcissism?

Why are there so many disagreements about certain passages in the Bible?

What proof is there that Christianity is not a myth created to assuage our fears about death?

Do I have to believe that Christ literally, physically rose from the dead in order to be a Christian?

What if I'm not certain what I believe?

How can I know what God wants me to do with my life?

Is it all right to be spiritual without being religious?

What if I don't know how to pray?

How can I best incorporate God into my parenting?

What is the point of asking theological questions? Can we ever really know the answers?

As a Christian, how do I reconcile stories from the Bible with current scientific thought?

How can I live the life of faith?

Explore the Church

What if I am troubled by the negative attitudes toward women that I find in the Bible and in some churches today?

What is the difference between spirituality and religion?

How can I find a religion most suitable for my beliefs?

What is the heart of Christianity?

How can Christians accept Christianity as the way to God, and still give credence to the truth and reality of other religions?

I am uncomfortable with some of the doctrines professed in organized religion. Is believing certain creeds really what Christianity is all about?

Is going to church necessary for salvation?

What is Holy Eucharist and why is it so significant?

Do Christians really believe they are eating the body and drinking the blood of Christ when they receive Communion?

What is Pentecost and what difference does it make in our lives today?

What can Christians learn from other religions?

Why does the church put so much emphasis on the formal rites of worship?

What does Christianity teach about the moral status of homosexuality?

Do Christians believe that followers of other religions are doomed?

Do spiritual practices that are most often associated with Eastern religions have a place in the lives of Christians?

What if I strongly disagree with the views of someone else who professes to be a Christian?

How can Christianity be called a religion of love if "Christians" condemn those whose lifestyle and views differ from their own?

---------------------------------------------

questions

contain ideas

excuse inaction

bid us approach

fill lacunae

search for information

make a point

test hypotheses

bind together

simplify complexity

investigate events

build tomorrow

express faith

bully differences

lead astray

limit debate

---------------------------------------------

Codes of ethics or behavior are responses to life’s disparities. They answer all too well what can only be a response to life’s unanswerable questions. It is helpful to consider codes beyond any given set to the process of “coding theory” which is concerned with finding explicit methods of increasing the efficiency and reducing the net error rate of data communication over a noisy channel (human experience, if you will). These codes can be roughly subdivided into data compression (source coding) and error-correction (channel coding) techniques.

If we take the beginning list of uses of questions above, how do they helpfully interact without being reduced to one true purpose of a question? A dynamic between compression and error-correction needs honoring. Just as any series of creeds sets up a never-ending possibility of a next question, we live between what we have known and what is becoming known. Compressed faith brings error-correcting questions and vice versa. Anything else than this bubbling dynamic tension will get left in the dust of time.

---------------------------------------------

Following lines of questions can be as addictive as picking a scab. For more you may want to bookmark The Critical Thinking Community for return visits.

Blessed are questions and questioners — well, at least some of them.

Revelation 1:4-8

Easter 2 - Year C 

Revelation 1:4-8

Twice we hear the refrain: “Is...Was...To Come”. This Trinity is a source of grace and peace.

Being able to play with these elements brings forth helpful questions.

• Is this order of significance to you: Is —> Was —> To Come ?
• Some folks seem to prefer: Was, period or Was —> Is.
• Some folks modify this projection into: Is —> To Come.
• Utopians may move from: To Come —> Is.

You get the idea. 

• What is your starting point for evaluating a next important decision spot?
• Has G*D said all that is necessary and now is just judging folks on that basis?
• Is G*D waiting for some next propitious moments to enter into dialogue?
• Is this moment more a continuation of the past or prelude to the future?
• Does this moment have a life of its own regardless of where life has been or might go?

A similar sliding scale can be devised for the Alpha to Omega, A-Z, imagery. Are you more starting out or winding down? And the culture you identify with?

All too often the Book of Revelation is read as “To Come” when it is more helpfully read as “Is”. Blessings on playing with a Trinity of Time available to you this day.

Psalm 150

Easter 2 - Year C 

Psalm 150

Following Thomas:

Question prevailing wisdom! 

Question G*D in the sanctuary

   and everywhere.

Question authority and power

Is this as good as it gets?

   this is greatness?

Question G*D blatantly

   or implicitly

Questions are music to the ear

Question enthusiastically

   question in concert with others

Questions set our lives dancing

Question out loud

Question just because

   And be questioned in return

Let everything question G*D!

Praise the Questioner!

Question praise!

Acts 5:27-41

Easter 2 - Year C 

Acts 5:27-41

Any current religious organization has an investment in the past being continued into the future. This keeps current leaders in place. Should there be a challenge to the past that has arrived in the present (a burning-bush focused Moses, a manger and empty grave way of Jesus, or your own experience) it must be dealt with by insisting only current religious rule will help us simply survive.

A quick look will reveal that no religious organization lasts forever. Bidden or not, G*D will not be constrained by survivalist rules.

While not everyone needs to be able to articulate a future appreciative of the past, but not bound by it, everyone is capable of playing the role of St. Gamaliel (Feast Day, August 3) to encourage careful thinking. Knowing your history (here tracing Theudas and Judas the Galilean and bringing to mind others) remind us to look again lest we end up denying G*D and making martyrs - a deadly duo to resistant souls both individual and religio-institutional.

Where today would you counsel listening for G*D? You might try asking “What’s behind this piece of news?” and “What more than eye can see is going on here?” These aid us in not falling prey to lowest-common-denominator responses or entrenching our penchant to deny G*D room to move beyond our past understandings of G*D. Go ahead, be a Gamaliel — if you can’t join the resistance, the movement of a new day, at least allow the possibility that more is going on than a simple narrative of prevailing power.

John 20:19-31

Easter 2 - Year C 

John 20:19-31

In Lent we were between dusts -- where we came from and where we are headed.

In Easter we are between a pre-conception word, "Don't be afraid" and a post-resurrection word, "Peace be with you."

These Easter words are as preludes to unimaginable experiences to come. In both the case of Mary and the disciples a spirit of new life is sent forth. First to conceive a child overflowing with mercy and then to empower forgiveness for all children of every age in everyday life.

Easter is a moment, a ministry of forgiving is a lifetime long.

How can you tell someone has received an Easter experience in their own life?—whether they forgive easily, even before there was a need for it. Any religious talk outside of the realm of forgiveness is glib. It doesn't reckon with the need for forgiveness and the difficulty of living up to being commissioned to forgive.

So did you have an Easter on the official day? Yesterday? If not, fear not. Peace be with you. It's not too late. You can simply start with the easiest forgiveness available to you and grow into the rest.